Atharva Veda 7.19.1: Kanda 7, Anuvaka 2, Sukta 19, Mantra 1
Sukta 19
प्रजाः। प्र॒जाप॑तिर्जनयति प्र॒जा इ॒मा धा॒ता द॑धातु सुमन॒स्यमा॑नः । सं॒जा॒ना॒नाः संम॑नसः॒ सयो॑नयो॒ मयि॑ पु॒ष्टं पु॑ष्ट॒पति॑र्दधातु
prajā́ḥ | prajā́patir janayati prajā́ imā́ dhā́tā dadhātu sumanasyámānaḥ | saṁjānānā́ḥ saṁmánasaḥ sáyonayo máyi púṣṭaṁ puṣṭípatir dadhātu
Prajāpati begetteth these offspring; may Dhātṛ, being graciously disposed, establish them. In concord, of one mind, of one common origin—upon me may the Lord of Nourishment bestow thriving increase.
प्रजापति सबकी औलाद पैदा करता है। अब दुआ है कि धाता उन्हे ठीक से बसा दे, अपना दिल रख के। सब लोग मिल-जुल के रहते हैं, एक ही मन वाले, एक ही घर वाले। पुष्ट-पति मुझे भी बरकत दे, मेरा काम चलता रहे।
The meaning
What it says
A progeny-and-cohesion blessing: Prajāpati generates these offspring; may Dhātṛ establish them with goodwill. United in knowledge and mind, of one womb/origin—may Puṣṭipati place thriving nourishment upon me.
The inner meaning
Integration of the ‘inner family’: thoughts and impulses become ‘of one mind’ (saṃmanas) rather than fragmented. Nourishment (puṣṭi) is requested not only as food but as the felt sense of being supported by life.
The truth in it
Life flourishes when creation (Prajāpati), right establishment (Dhātṛ), and sustained nourishment (Puṣṭipati) align; harmony in community/household is itself a condition of prosperity.
What it is for
- Kind of hymn
- Paustika (Progeny & Household cohesion)
Its aim
To obtain offspring and to ensure harmonious, unified kinship and sustained nourishment centered on the patron.
Word by Word
Pada patha
प्र॒जाः । प्र॒जा-प॑तिः । ज॒न॒य॒ति॒ । प्र॒जाः । इ॒माः । धा॒ता । द॒धा॒तु॒ । सु॒म॒न॒स्यमा॑नः । स॒म्-जा॒ना॒नाः । स॒म्-मन॑सः । स-यो॑नयः । मयि॑ । पु॒ष्टम् । पु॒ष्ट-प॑तिः । द॒धा॒तु॒
- प्रजाः
- creatures; offspring; subjectscreatures/offspring/subjects; the social and biological ‘issue’ desiredNounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot प्रजा (प्र-√जन्) प्रातिपदिक
- प्रजापतिः
- Prajāpati (lord of creatures)Prajāpati; lord and generator of progenyNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot प्रजापति प्रातिपदिक
- जनयति
- begets; generatesbegets, generates; productive causationVerbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, एकवचनRole क्रियाRoot √जन् (जनने)
- प्रजाः
- creatures; offspringoffspring; repetition intensifies the aimNounस्त्रीलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot प्रजा (प्र-√जन्) प्रातिपदिक
- इमाः
- thesethese (here present/these desired); deictic anchoring to household/communityPronounस्त्रीलिङ्ग, द्वितीया, बहुवचनRole कर्म (विशेषण-रूपेण)Root इदम् सर्वनाम-प्रातिपदिक
- धाता
- the Creator; the Sustainer (Dhātṛ)Dhātṛ; the establisher who ‘sets’ the created beings in orderNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot धातृ (√धा ‘धारण/स्थापन’ कर्तरि तृच्) प्रातिपदिक
- दधातु
- may he place; may he bestowlet him place/establish; performative fixing of progenyVerbलोट् (आज्ञार्थ), परस्मैपद, प्रथमपुरुष, एकवचनRole क्रियाRoot √धा (धारण/स्थापन)
- सुमनस्यमानः
- being well-disposed; favorably mindedbeing well-disposed, gracious; divine favour as prerequisite for successAdjective/Participleपुंलिङ्ग, प्रथमा, एकवचन (धाता-विशेषणम्)Role कर्तृ (विशेषण-रूपेण)Root सुमनस्य (सु-मनस्) + √मान/मन् (मन्यते) (शानच्) प्रातिपदिक
- संजानानाः
- being in concord; mutually knowing/agreeingAdjective/Participleस्त्रीलिङ्ग, प्रथमा, बहुवचन (प्रजाः-विशेषणम्)Role कर्तृ (विशेषण-रूपेण)Root सम्-√ज्ञा (अवबोधने) (शानच्) प्रातिपदिक
- संमनसः
- of one mind; harmoniousAdjectiveस्त्रीलिङ्ग, प्रथमा, बहुवचन (प्रजाः-विशेषणम्)Role कर्तृ (विशेषण-रूपेण)Root सं-मनस् प्रातिपदिक
- सयोनयः
- sharing one womb/origin; of common sourcesharing one womb/one origin; kinship solidarity (also ‘same dwelling-place’)Adjectiveस्त्रीलिङ्ग, प्रथमा, बहुवचन (प्रजाः-विशेषणम्)Role कर्तृ (विशेषण-रूपेण)Root स-योनि प्रातिपदिक
- मयि
- in mein me/upon me; the speaker/patron as locus of prosperityPronounसप्तमी, एकवचनRole अधिकरणRoot अस्मद् सर्वनाम-प्रातिपदिक
- पुष्टम्
- nourishment; prosperitynourishment, thriving; material and bodily increaseNoun/Adjectiveनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot पुष्टि/पुष्ट (√पुष् ‘पोषणे’ क्त) प्रातिपदिक
- पुष्टपतिः
- lord of nourishment/prosperityLord of nourishment (Puṣṭipati); controller of increase and plentyNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot पुष्टपति प्रातिपदिक
- दधातु
- may he place; may he establishlet him place/bestow; second performative sealing (progeny + nourishment)Verbलोट् (आज्ञार्थ), परस्मैपद, प्रथमपुरुष, एकवचनRole क्रियाRoot √धा (धारण/स्थापन)
Sandhi Notes
- (1) प्रजापतिः + जनयति (विसर्ग-सन्धि: ः + ज → िर्ज) → प्रजापतिर्जनयति।
- (2) प्रजा + इमाः (आ + इ → ऐ) → प्रजा इमा (संहितायाम्: प्र॒जा इ॒मा)।
- (3) सं + जानानाः → संजानानाः।
- (4) सं + मनसः → संमनसः।
- (5) स + योनयः → सयोनयः।
Seer, deity and metre
- Rishi
- Atharvanic tradition
- Devata
- Prajāpati, Dhātṛ, Puṣṭipati (personified nourishment)
- Chandas
- Triṣṭubh (approximate)
- Rasa
- Shanta and Shringara
Sāyaṇa emphasizes the double structure: generation (janayati) by Prajāpati and stabilization (dadhātu) by Dhātṛ. The social adjectives (saṁjānānāḥ, saṁmanasaḥ, sáyonayaḥ) are read as a charm for household unity—offspring must not merely exist but cohere. Puṣṭipati is invoked to ‘place’ nourishment upon the patron, ensuring the progeny’s maintenance.
Atharvanic tradition (anonymous)
Paustika rites for progeny, household unity, and ‘installed’ nourishment centered on the patron (yajamāna).
Shows the Atharvan move from cosmic deities to domestic outcomes: fertility is inseparable from concord; ‘one mind’ is a prosperity technology.
Prajāpati, Dhātṛ, Puṣṭipati
Prajāpati as generative source; Dhātṛ as stabilizing ordainer; Puṣṭipati as continuous provider of increase and cohesion.
Supports reproductive vitality and postnatal thriving through the ‘puṣṭi/ojas’ motif; calms stress that disrupts fertility and lactation.
Protects the household from division, infertility anxiety, and depletion by invoking concord and steady provision.
4 pādas of ~11 syllables; syntactic packing may cause minor irregularities.
Atharvanic triṣṭubh often tolerates heavier compounds (saṃjānānāḥ, saṃmanasaḥ) that thicken rhythm.
Cohesive, ‘binding’ cadence; repeated saṃ- prefixes create sonic unification.
The saṃ- alliteration acts as a verbal ligature, ritually ‘tying’ minds and kin into one accord.
Seat the patron (and, if applicable, spouse) on a prepared seat; establish a small fire.
Recite the mantra while offering ghee; at máyi púṣṭam touch the patron’s chest or head to ‘locate’ nourishment.
Distribute a portion of cooked food to household members to enact saṁmanas (‘one-mindedness’).
Conclude with a binding gesture (e.g., tying a thread) to symbolize ‘establishment’ (dhā-/dadh-).
Kauśika-sūtra: prajā-kāma/paustika rites for begetting and stabilizing offspring; often paired with blessings over the couple/household and food-giving acts.
Atharvan priest as household integrator: performs blessing, tactile ‘placement’ of puṣṭi, and social harmonization through shared food.
Recite for conception blessings, during pregnancy milestones, or at family reconciliation meals; can be spoken over shared food (as puṣṭi) before distribution.
New moon/auspicious days for family rites; before cohabitation for conception; during pregnancy (monthly) and after birth (naming/feeding contexts).
Householder with spouse; Atharvan officiant if available for formal domestic rite.
Used as a family-cohesion affirmation before meals or during prenatal gatherings, paired with nutritious offering to all present.
pūṣṭi (nourishment as quasi-substance); prajā (offspring as the ritual ‘product’)
Puṣṭi behaves like a transferable substance that can be ‘placed’ (dadhātu) on the patron—an Atharvan hallmark where abstract goods are treated as tangible, installable powers.
Infertility/subfertility (ritual framing), failure-to-thrive, stress-linked reproductive strain
Psychosomatic and social: reduces conflict, invokes supportive order; ‘puṣṭi’ functions as ojas-building suggestion for conception/gestation/lactation.
Puṣṭi ↔ ojas/rasa; harmony and reduced stress support śukra/artava; dhātṛ as ‘dhātu-sthāpana’ metaphor.
Family planning support rituals; stress reduction for fertility; postpartum support and bonding interventions.
Householder/patron and household line
Begetting and establishing offspring; securing concord and shared-mindedness; drawing nourishment/increase onto the patron.
Invocation of generative (Prajāpati) + stabilizing (Dhātṛ) + nourishing (Puṣṭipati) powers; sonic binding via saṃ- repetition; centripetal placement ‘mayi… dadhātu’ (place upon me).
Household quarrel, fragmentation, failure of lineage, scarcity
Progeny, food security, household harmony
- प्रजाः (prajāḥ)
- projects, continuities, responsibilities; the future of a household
- प्रजापतिः (prajāpatiḥ)
- creative intelligence; generativity
- धाता (dhātā)
- structure, stability, ‘holding’ capacity; dhāraṇā
- सुमनस्यमानः (sumanasyamānaḥ)
- benevolent disposition that makes order humane
- संजानानाः (saṃjānānāḥ)
- shared meaning; collective attunement
- संमनसः (saṃmanasaḥ)
- concord, reduced conflict
- सयोनयः (sayonayaḥ)
- kinship solidarity; remembering common ground
- पुष्टम् / पुष्टिपतिः (puṣṭam / puṣṭipatiḥ)
- sustaining abundance; ojas as social and bodily nutrition
Generate ‘one-mindedness’—align values, speech, and action toward continuity and care.
svadhisthana (generativity)
nādī-śodhana (gentle alternate-nostril) for balance before chanting
A warm, golden ‘puṣṭi’ light descending onto the heart and lower abdomen, stabilizing and nourishing.
Affectionate steadiness; sense of being held/established.
Chant with spouse/kin if possible; after chanting, speak one concrete vow of harmony (saṃmanas) and one act of nourishment-sharing (food/help).
Triṣṭubh recitation with emphasis on saṃ- compounds; lift on deity names (prajāpatiḥ, dhātā, puṣṭipatiḥ).
Articulate the saṃ- prefixes cleanly (saṃ-jā-, saṃ-ma-); keep ‘mayi puṣṭaṃ… dadhātu’ as a concluding placement formula.
Warm, inclusive, slightly smiling tone; avoid harshness.
Best ‘activated’ by a shared domestic act (meal-sharing, reconciliation, caring for children), aligning vāc with karma—classic Atharvan household magic.
21 times
Trying to conceive; strengthening family unity; supporting pregnancy/postpartum thriving.
Before meals with family, during fertility-focused vrata, at pregnancy milestones, after conflict resolution.
Greater sense of cohesion, hope, and ‘nourished continuity’; supports a stable emotional environment conducive to thriving.
Not a substitute for medical evaluation in infertility/high-risk pregnancy or postpartum complications.
No explicit herb; nourishment (puṣṭi) is the functional ‘substance,’ typically enacted through food and ghee. The mantra’s efficacy is materially anchored by feeding and oblation, translating abstract thriving into ingestible ritual media.
It presumes a household with a patron at its center (‘upon me’), and a priest who can ritually ‘place’ prosperity. Kin unity is treated as a managed outcome, not merely a social fact.
The social-cohesion triad (saṁjānānāḥ/saṁmanasaḥ/sáyonayaḥ) foregrounds domestic sociology more than RV hymnody typically does, reflecting Atharvanic interest in household order as a ritual product.
Gopatha’s sacrificial causality supports a two-step model: Prajāpati generates, Dhātṛ fixes; puṣṭi is then ‘installed’ as sustaining power. The social harmony terms function as conditions for the fruit to endure.
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Atharva Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
